Although Bugenhagen's funeral sermon for Luther was not issued with a portrait of the reformer, other publications marking Luther's death that year were. The medallion repro-duced on the top cover of the present work is taken from the verso of the title page of Vom Christlichen abschied aus diesem wdlichen leben des Ehrwirdigen Herm D. Martini Lutheri, bericht, durch D. ]us tum ]onam, M . Michaelem Celium, vnd ander die dabey gewesen, kurtz zusamen gezogen, published at Wittenberg by Georg Rhau (VD 16 ]905).

A Christian Sermon

OVER THE BODY AND AT THE FUNERAL

OF THE VENERABLE DR. MARTIN LUTHER,

PREACHED BY MR. }OHANN BUGENHAGEN POMERANUS,

DOCTOR AND PASTOR OF THE CHURCHES IN WITTENBERG.

INTRODUCTION AND ENGLISH TRANSLATION BY KURT K. HENDEL

PITTS THEOLOGY LIBRARY ATLANTA

1996

© 1996 BY KURT K. HENDEL

OCCASIONAL PUBLICATIONS OF THE PITTS THEOLOGY LIBRARY

EDITOR'S PREFACE

This facsimile of the first edition of Johann Bugenhagen's funeral sermon for Martin Luther reproduces the copy acquired for the Richard C. Kessler Reformation Collection in 1995 (VD 16 B9274). The introduction to the sermon and its translation into English are the work of Prof. Kurt K. Hendel, and the whole is issued as part of the activities accompany-ing the ninth annual Kessler Reformation Concert to commemorate the 450th anniversary of the death of Martin Luther. The concerts have been sponsored by the Candler School of Theology and the Richard C. Kessler Reformation Collection of the Pitts Theology Library.

It is with great pride that we introduce Prof. Hendel to the supporters of the Kessler Collection and Emory University this year. He is the Christ Seminary-Seminex Professor of Reformation History at the Lutheran School of Theology at Chicago and has made the study of Bugenhagen and his contributions to the German Reformation a partic-ular concern of his for many years. It has indeed been a pleasure over the past year to col-laborate with him on the current project, and we welcome his assistance in our efforts to make the holdings of the Kessler Collection available to researchers and students of the Reformation internationally.

It is also important now to recognize the contributions of others at Emory and elsewhere to the present publication. First, thanks are due to G. Gordon Boice and the staff of University Publications (Emory) for their work on the design of this pamphlet and the program for the 1996 concert. Their creativity, close attention to detail, and energy are a constant inspiration. Second, thanks are due to Dr. Charles D. Spornick (Director, The Lewis H. Beck Center for Electronic Collections, General Libraries, Emory) for his excellent work on the electronic version of the publication (accessible at http://chaucer.library.emory.edu). Finally, I am grateful for the helpful editorial sugges-tions of Prof. Manfred Hoffman (Emory) and Prof. Timothy Wengert (Lutheran Theological Seminary, Philadelphia), who reviewed an earlier version of this publication. Responsibility for mistakes that remain are accepted by the editor. It is indeed an honor and pleasure to collaborate with such talented colleagues.

M. Patrick Graham Margaret A. Pitts Associate Professor of Theological Bibliography Candler School of Theology, Emory University

3

INTRODUCTION

Martin Luther's significance as a theologian and reformer of the church has been univer-sally recognized. His theological writings and the reform movement that he inspired con-tinue to be studied and discussed, especially by the theological and scholarly worlds, and important anniversaries of his life consistently inspire a variety of literary productions and celebrative events. The four-hundred-and-fiftieth anniversary of his death is no exception.

Luther's final project brought him back to his birthplace, Eisleben. In spite of fail-ing health, he accepted the difficult task of mediating a persistent and bitter dynastic feud that strained the relationship of the two Counts of Mansfeld, both of whom were loyal sup-porters of the Reformation. Previous attempts at finding a resolution had failed. Nevertheless, Luther decided to participate in another effort early in the year 1546 even though it necessitated a trip to Eisleben, where the Counts' representatives agreed to meet. He left Wittenberg on January 23, accompanied by at least two of his sons and his secre-tary, Johannes Aurifaber. His former colleague at the University of Wittenberg and now bishop of Halle, Justus Jonas, also joined the entourage. It was a difficult journey for Luther, exacerbated by the inclement weather, the flooded river Saale, and especially his physical ailments. The party arrived in Eisleben on January 29, 1546.

The following weeks proved to be taxing ones for the already debilitated Luther. The discussions among the feuding parties were lengthy, often tedious, and at times con-tentious. While the disagreements were finally resolved by mid-February, largely due to Luther's mediation, the negotiations took their toll on the Reformer. It is possible to recon-struct Luther's final days on the basis of a detailed report prepared by two of his compan-ions in Eisleben: his friend Justus Jonas and the court preacher of Count Albrecht of Mansfeld, Michael Coelius. On February 15, Luther preached what would be his last ser-mon, based on Matthew 11:25-30, in which he discussed the Christian's calling to bear Christ's yoke. He could not finish the sermon, however, because his strength failed him. During the evening of February 17, Luther experienced several episodes of chest pains, and his friends and children gathered around him, sensing the seriousness of his condition. In the early hours of February 18, Jonas asked him: "Reverend father, will you stand firm in Christ and the doctrine you have preached?" Luther responded with a clearly audible: "Yes." Shortly after making his final confession, he died.

Two memorial services were celebrated in Eisleben at St. Andrew's Church. Justus Jonas preached in the first, on February 19, and called the people to repentance at this time of great loss. A second service was held the following morning, with the Rev. Coelius echoing Jonas' admonition. In the afternoon of February 20, the entourage that accompa-nied Luther's body began its journey to Wittenberg and arrived two days later. Luther's body was interred in the Castle Church, in front of the pulpit. During the service, also held in the Castle Church, Philip Melanchthon and Johann Bugenhagen eulogized the Reformer. The latter's sermon is reproduced and translated in this pamphlet.

Bugenhagen was a logical choice to deliver one of the homilies. The Pomeranian Reformer had come to Wittenberg in 1521 in order to study with Luther and to join the Reformation movement. He quickly became a member of the inner circle of Wittenberg theologians and emerged as one of the most important leaders of the Lutheran Reformation. In 1523 he was chosen as pastor of St. Mary's Church, the city church in Wittenberg, in part because of Luther's strong recommendation. It was in this calling that he became Luther's pastor and spiritual counselor. Bugenhagen cared for his mentor and colleague and provided him with sound practical and spiritual advice during Luther's per-sistent spiritual struggles ( Anfechtungen) . He also became a highly effective proponent of the Reformation, especially through his organizational efforts in various cities and territo-ries of northern Germany as well as in Denmark. Luther trusted his friend and pastor with his most intimate spiritual concerns, while Bugenhagen deeply respected Luther's powerful proclamation of the Gospel, his faithful witness to Christ, and his ardent opposition to all adversaries of the Reformation movement. Bugenhagen mourned the loss of his friend, but he also gloried and rejoiced in the blessings God had granted, particularly to the church, through Martin Luther. The Pomeranian Reformer's profound faith, his pastoral sensitivity, his deep respect for his colleague, and his lofty opinion of Luther's significance are all apparent in the sermon presented here.

Kurt K. Hendel

415

A Christian sermon over the body and at the funeral of the venerable Dr. Martin Luther,

preached by Mr. Johann Bugenhagen Pomeranus, doctor and pastor

of the churches in Wittenberg.

Printed in Wittenberg by Georg Rhau, in the year 1546.

617

A Christian sermon over the body and at the funeral of the venerable Dr. Martin Luther,

preached by Mr. Johann Bugenhagen Pomeranus, doctor and pastor

of the churches in Wittenberg.

Paul, the holy apostle, says in I Thessalonians 4:

We do not want to hold back, dear broth, ers, concerning those who are asleep so that you may not be sorrowful as the others who have no hope. For since we believe that Jesus has died and risen, even so, God will bring those with Him who have fallen asleep through Jesus.

8 I 9

Dear friends, I am now supposed to preach a sermon at the funeral of our dearly beloved father, blessed Dr. Martin, and gladly do so. But what shall I say and how shall I speak, since I probably will not be able to utter a word because of my tears? And who shall comfort you if I, your pastor and preacher, cannot speak? Where can I turn from you? I will, no doubt, cause more crying and mourning with my sermon. For how should we not all mourn heartily, since God has sent us this sorrow and has taken from us the noble and dear man, the venerable Dr. Martin Luther? Through him God has rendered inexpressible gifts and grace to all of us and to all the churches of Christ in Germany, as well as to many in foreign countries. Through him God has also triumphed gloriously over the kingdom of satan and against so much shameful idolatry and human ordinance, indeed, as Paul says, against the devil's teachings throughout the world, and has revealed to us in the Gospel the sublime, great

10111

heavenly secret, his dear Son Jesus Christ (as Paul also says in Ephesians and Colossians). Through him, our dear father, Christ has defended his Gospel against the loathsome pope and various rabble and tyrants, indeed, against all the portals of hell. He gave to this dear man the spirit of power and strength so that he is afraid of no one, however great and mighty he may be. He held so boldly to the Gospel and to pure doctrine that the world often believed that he was too sharp and too excessive with his rebuking and scolding, just as the Jews and Pharisees, the bitter and poisonous vipers, accused Christ, for it hurt them severely and caused them pain that they were chastised by means of the pure truth. However, they did not accept the salutary teaching.

God has taken away from us this great teacher, prophet, and divinely sent reformer of the churches. Oh, how can we cease mourning and

12 I 13

crying? How can we, after all, obey the dear Paul here when he says: "You should not grieve because of those who are asleep"? But he adds immedi~ ately: "Like the others who have no hope." We who believe know that those who have fallen asleep in Christ will be awakened again to a better life where we will meet them again and be together with them eternally.

However, the world was not worthy to have this dear man of God any longer, to continue to slander and persecute him. Albeit, that same, ungrateful world received much good through this great man, especially that it has been freed from a variety of oppression and tyranny of the loathsome papacy. Therefore, many of the adversaries (who still have some wisdom and understanding) would have preferred that the dear man had continued to live for a long time.

This I have said initially,

14 I 15

that we truly have great cause to mourn heartily since we have lost such a great and dear man. And truly (since this may help a bit) Christian kings, princes, and cities, and all who have recog~ nized the Gospel of truth mourn with us. Therefore, we do not mourn alone, but many thousands in Christendom from here and there mourn with us. It was not fitting that the current, loathsome pope, the Cardinal of Mainz, or Duke Henry (all of whom he enraged mightily with the truth) should ever delight in the death of this man. And I hope that the adversaries will not delight in his death for long. For the person has indeed died in Christ, but the mighty, blessed, godly doctrine of this precious man still lives most powerfully.

For he was without doubt the angel con~ cerning whom it is written in Revelation 14, who flew through the midst of heaven and had an eternal Gospel, etc., as the text says:

16 I 17

And I saw an angel flying through the midst of heaven. He had an eternal Gospel to pro~ claim to those who sit and dwell on earth, to all heathen and races and languages and nations. And he said with a loud voice: "Fear God and give him honor, for the time of his judgment has come. Worship the one who has made heaven and earth, the seas, and the springs of water." And another angel followed and said: "She has fallen; she has fallen, Babylon, the great city, for she has made drunk all the heathen with the wine of her harlotry."

This angel who says, "Fear God and give him the honor," was Dr. Martin Luther. And what is written here, "Fear God and give him the honor," are the two parts of Dr. Martin Luther's doctrine, the Law and the Gospel, through which all of Scripture is unlocked and Christ, our right~ eousness and eternal life, is recognized. To

18 I 19

these two he has also added this passage ("the time of his judgment has come") and has taught regarding proper prayer and invocation of God the heavenly Father in Spirit and in truth. As the angel also says in Revelation 14: "Worship the one who has made heaven and earth, etc."

For after the teaching of this angel, anoth~ er angel will follow, who will proclaim comfort to the sorrowful and persecuted church and the light~ ning and thunder of eternal judgment and con~ demnation against the adversaries, as, after all, the other angel said: "She has fallen; she has fallen, Babylon, the great city." Therefore, the adversaries will not rejoice long over our sorrow, as Christ also says in John 16: "Your sorrow shall turn to joy." For according to Revelation, the aforemen~ tioned fourteenth chapter, we see that this has happened before and still happens. If Revelation has some validity, then the other will, without doubt, follow.

But, oh, how do I ramble on so with my

20 I 21

sermon in this time of our crying and sorrow? This is enough said about our rightful mourning, for we mourn justly that such a dear man, a proper bish-op and shepherd of souls, has departed from us. But in this sorrow we should also rightly recognize God's grace and mercy to us and thank God that he has awakened for us through his Spirit this dear Dr. Martin Luther against the antichristian doc-trines of the abominable, satanic pope and against the devil's doctrines only one hundred years after the death of the holy John Hus (who was killed for the sake of the truth in the year 1415), just as John Hus himself prophesied before his death about a future swan. Hus means "goose" in the Bohemian language. "You are now roasting a goose," (says John Hus), "but God will awaken a swan whom you will not burn or roast." And as they shouted much against him, which he could not answer, he supposedly said: "After one hundred

22 I 23

..

years I will answer you." He has done that uprightly through our dear father, Dr. Luther, and has begun it precisely in the one-hundred-and-first year. Yes, we should thank God that he preserved this dear man for us and his churches in the vio-lent disputes, in so many difficult conflicts, and that through him Christ has triumphed so often now for almost thirty years. To the Lord Christ be praise and honor in eternity. Amen.

But we should also rejoice with our dear father Luther that he left and departed from us to the Lord Christ in the highest apostolic and prophetic office in which he faithfully accom-plished what he was commanded. For with Christ are the holy patriarchs, prophets, apostles, and many to whom he preached the Gospel, all the holy angels, Lazarus in the bosom of Abraham, that is, in the eternal joy of all believers. We will experience what this interim period until the Day of Judgment is like, as Paul says in Philippians 1: "I desire to depart

24 I 25

,•

and to be with Christ"; and as Stephen also says in Acts: "Lord Jesus, receive my spirit"; and Jesus to the thief: "Today you will be with me in par~ adise."

For there is no doubt, just as the spirit of Christ was in the hands of the Father until the resurrection on Easter, since he said: "Father, into your hands I commend my spirit, etc.," so will our spirits be in the hands of Christ until our resurrec~ tion. For that is the meaning of the words of Lazarus: "But now he is comforted while you are tormented."

What kind of peace or comfort the believ~ ers have and what kind of anxiety or torment the unbelievers have in the meantime, until the day of judgment, we cannot say so precisely on the basis of Scripture. Scripture says that they are asleep, as Paul says in Thessalonians, "concerning those who are asleep." However, just as in natural sleep the healthy rest in a sweet sleep and are thereby refreshed and become stronger and healthier, while the sick or the sorrowing and especially

26 I 27

,•

those who are in the terror or fear of death sleep with difficulty, with horrible dreams, and restlessly so that sleep is not rest for them but a more fright-ful, more desolate unrest than being awake, in the same way there is a difference between the sleep of the believers and the godless. But about this we cannot speak further or infer other than what the words of Scripture say.

Our dear father Dr. Martin Luther has now attained what he often desired. And if he were to return to us again now, he would reprimand our mourning and faint-heartedness with the word of Christ from John 16: "If you loved me you would rejoice because I go to the Father, and you would not begrudge me this eternal rest and joy." Christ has conquered death for us. Why, then, are we afraid? The death of the body is for us a beginning of life eternal through Jesus Christ our Lord, who has become for us a noble, precious sacrifice.

I still remember that when our honorable, dear father, Dr. Martin Luther, saw several depart sweetly

28 I 29

,•

in the confession of Christ, he said: "May God grant me that I may also depart so sweetly in the bosom of Christ and that the body may not be tormented with lengthy pains of death. But may God's will be done."

Master Ambrosius Bernardus von Guterboch, my dear brother and a truly pious man who loved Christ, was here with us in Wittenberg at the University. For several days before his end he lay very weak and sick unto death, and yet God took from him the feeling of his sickness as if he were already in another life. He spoke with us how he wanted to come to us and be joyous with us. He did not know at all that he was so ill and had to die. He certainly did not see death. Therefore, he could not be afraid of death. Indeed, he was no longer in this life except when one spoke of Christ. Then he confessed freely from his heart the great grace and blfss that has been given to us by the heavenly Father in Christ, for he loved Christ

30 I 31

and was in the habit of praying gladly and of call-ing on God the Father in Spirit and truth. If one then wanted to tell him soon thereafter (as one who had come to his senses) about his beloved wife, children, house, money, debt, etc., he was soon out of his senses again and as if in another world, (although he recognized us all and called us by name), spoke joyously, with laughter and charming jest, concerning other matters in such a manner that one, who was unaware of his deliri-um, might think that he was wholly well and had to lie in bed because of boredom, etc. But our dear Lord Jesus Christ took him out of this life to him-self in this state of delirium and yet in the good confession of the Christian faith. Thus he was already dead to this world for several days before he died, for he knew nothing on this earth of which he needed to be concerned. Indeed, he was relieved of everything so that he also did not experience his sickness and was not concerned about his death. Indeed, he also did not see death. How, then, could he be afraid of sin and death?

32 I 33

Thus we saw in him plainly the word of Christ from John 8 which every believer experiences: "If someone keeps my word, that person will never see death." For even if they do not all die so easily as this Ambrosius, but with great pain, as the Son of God himself died on the cross, yet when the dear hour comes, they see life and not death and all of them say: "Father, into your hands I com~ mend my spirit." In this way our Lord Jesus Christ took our dearly beloved father, Dr. Martin, to himself with such a blessed parting from this vale of tears. To God be praise and thanks eternally.

During the illness of Master Ambrosius, when I saw that he also did not sleep, I asked two medical doctors that they prepare a strong drink to help him sleep. They responded that this would be dangerous and that they might be given blame if something went wrong. I said: "I will be

34 I 35

responsible even if he were to die. Give it to him in God's name as a desperate act. Who knows, it might help." The doctors gave him such a drink, but not as strong as I desired, for they were some-what concerned. Then he fell into a mighty sleep so that he slept almost two hours. However, when he awoke he felt his pain and complained about it and spoke intelligibly to his wife about all sorts of urgent matters. But soon thereafter, after about an hour-and-a-half, he was again in his happy condi-tion, as before. He was no longer aware of this world until he gave up his spirit to Christ a few days later.

I have now gladly recounted this blessed and joyous story about Master Ambrosius, our dear brother, for two reasons. First of all, that I might stop you dear ones a bit from your howling and crying, which have now rightly overtaken us. God has made us sad. May his grace comfort us again.

36 I 37

Secondly, so that this story may be of help to us in the matter concerning which we are now speaking.

For this Master Ambrosius was Dr. Martin's brother~in~law. Therefore, Dr. Martin visited him so much in his illness, and when he spoke with him about Christ, then Ambrosius also spoke about Christ according to the dear Gospel, as we have said. But when he wanted to speak to him about his wife, children, and goods, etc., Ambrosius knew nothing about such things but soon fantasized happily with unrelated words, as we have said before. He especially said to the Doctor with laughter and thanksgiving: "Sir Doctor, thank you for visiting me. I will visit you again some evening. At that time we will have a good supper together, and I will then speak with you about many joyous matters." Indeed, they may both be accomplishing this in the life eternal to which they have both traveled. In this life they were unable to meet in this way.

38 I 39

After Dr. Martin left him, the Doctor said to me: "He is gone and does not recognize death. When we want to counsel him how he should put his things in order, he no longer knows anything about this world and this life. Rather, he is happy, laughs, and proposes other things in his joyous delirium. He even mocks us with such words, as if he wanted to say: 'I no longer know what to set in order or attend to on earth.' May God also give me soon such a peaceful and blessed hour of death. What more should I accomplish on earth?"

After Master Ambrosius was buried in the harsh winter of January, 1542, Dr. Martin went to the grave with me not long thereafter. Then he pointed to the grave with his hand and said: "He did not know that he was sick. He also did not know that he was dying and yet was not without a confession of Christ. Here he lies and still does not know that he is dead. Dear Lord Jesus,

40 I 41

Christ, take me also in similar fashion out of this vale of tears to you, etc."

I often had to hear such things from my dear father, and when he noticed my annoyance, at times probably also from my words, he said to me: "Implore our dear Lord God that He may soon take me to Himself from here. I can do noth~ ing more on earth. I am no longer of use to you. Help me with your prayer. Do not ask that I live longer." Now, everyone can, no doubt, imagine how I responded to such words of my dear father, our dearly beloved Doctor. All of this indicates how eagerly he desired, in his last days, to be rid of this miserable life and to be with Christ. Thereby he also sang his consummatum est and commended his spirit into the heavenly Father's hands.

There were also advance indications that our dear father, Dr. Martin, would wander into a better life, for throughout this whole year he

42 I 43

often said to us that he desired to go to another place. He also traveled more in this year before his death than he had done in many years, namely to his homeland in Mansfeld, to the Bishop of Zeitz, to Merseburg, to Halle. These were an indication and prophecy that he would undertake this blessed journey into a better life. Therefore, it also hap~ pened that he departed and left this life while he was with the noble and honorable Counts of Mansfeld in the city of Eisleben, where he was born and baptized. This was as he had desired, except that he would have preferred to be with us at that time, with his wife and children. But God ordained it otherwise.

Dear friends, so that you might also have a short report about our dearly beloved father, Dr. Martin's, blessed parting, I will give it. When he noticed that his hour had come, he prayed thusly:

44 I 45

0 my heavenly Father, one God and Father of our Lord Jesus Christ, God of all comfort, I thank you that you have revealed to me your dear Son, Jesus Christ, in whom I believe, whom I have preached and confessed, whom I have loved and praised, whom the loathsome pope and all the godless revile, persecute, and blaspheme. I implore you, my Lord Jesus Christ, let my little soul be commended to you. 0 heavenly Father, although I must leave this body and be snatched away from this life, I am, nevertheless, certain that I will remain with you eternally and that no one can tear me out of your hands.

46 I 47

And then he said three times:

Into your hands I commend my spirit. You have redeemed me, you faithful God.

Also John 3:

For God so loved the world that he gave his only~begotten Son so that all who believe in him will not be lost but have eternal life.

Then he folded his hands and gave up his spirit to Christ in grand silence. Therefore we should also justly rejoice with him, as much as we are able to do so in our grief.

Here I must remember the holy Bishop, St. Martin, concerning whom history says that all heretics turned pale and faded at the mention of his name. Furthermore, there was a great crying and mourning on the part of all believing and true Christians

48 I 49

at the death of St. Martin. Furthermore, a dispute and quarrel arose among several cities and territo-ries about who should retain the body of St. Martin and where he should be buried. All of this happened in similar fashion with this holy apostle and prophet of Christ, our preacher and evangelist in the German territories, Dr. Martin. But about this I do not want to speak at length. God himself now holds him precious and beloved and sustains him in his bosom who in this life dearly loved us and the churches of Christ. May God requite it to our dearly beloved father in the life to come, where we all also hope to join him.

May God grant that the Spirit of God may also be spoken of doubly with regard to the descendants and in the churches planted by the dear father than was spoken of by the lofty, dear man, as the prophet Elisha petitioned from Elijah, who was taken from Elisha in a storm.

50 I 51

But if we fear or imagine that God has taken away the precious man because of our sin and ingratitude, then we should improve our life, petition God our heavenly Father through Christ that we remain in the blessed, pure teaching con~ cerning faith and be protected through Christ from the rabble and tyrants and against all the portals of hell. "Protect your poor Christendom, Lord Christ, that it may praise you eternally. Help us God our Savior and rescue us for the honor of your name and have mercy on our sins for the sake of your holy name. Preserve in your church faithful and good preachers. Give them power and strength through the Holy Spirit, as Psalm 68 says: 'The Lord gives the Word with large numbers of evangelists.'"

The impudent, atrocious, great blasphemies of the adversaries and the obdurate priests and monks and,

52 I 53

in addition, our ingratitude may now well be the cause of great misfortune and God's punishment in the world. But we should petition God the Father in the name of the Son, our Lord Jesus Christ, that for his name's sake he may accom~ plish, fulfill, and bring about the epitaph and prophecy that our dear father, Dr. Martin, himself made to him:

Pestis eram vivus, moriens tua mars era Papa.

That is in German: "Pope, pope, when I lived I was your pestilence. When I die I will be your

bitter death." God be praised eternally through Jesus Christ our Lord. Amen.

Kurt K. Hendel June, 1996

Let us pray, etc.

54 I 55

OTHER PUBLICATIONS RELATED TO THE RICHARD C. KESSLER

REFORMATION COLLECTION

Stephen A. Crist, Enchiridion Geistliker Leder unde Psalmen , Magdeburg 1536 (Emory Texts and Studies in Ecclesial Life 2; Atlanta: Scholars Press, 1994).

Robin A. Leaver, Elisabeth Creutziger, the Magdeburg Enchiridion ( 1536), and Reformation Theology (Occasional Publications of the Pitts Theology Library; Atlanta: Pitts Theology Library, 1995).

Robert L. Marshall, Luther, Bach, and the Early Reformation Chorale (Occasional Publications of the Pitts Theology Library; Atlanta: Pitts Theology Library, 1995). *

*Requests for complimentary copies may be addressed to: Dr. M. Patrick Graham Pitts Theology Library. Emory University Atlanta, Georgia 30322

PITTS THEOLOGY LIBRARY ATLANTA

1996

Of 500 copies, no. --~----

For further information regarding the Kessler Reformation Collection, contact:

M. Patrick Graham Pitts Theology Library

Emory University Atlanta, Georgia 30322

EMORY

0 Printed on archival recycled paper.